In the
previous shiur, we examined the exact function of the blessing of "Asher
Yatzar."We asked: is this berakha recited primarily upon the
digestive experience which concludes with the elimination of waste, or should
the berakha be perceived as a general
show of gratitude for creation and health?The shiur demonstrated differing textual nuances which may indicate
distinct messages.

In his gloss
to OC 4:1, the Rema claims that Asher
Yatzar should be recited every morning independent of whether a person
attends to these needs.Both the
Mishna Berura and Arukh Ha-shulchan assert that the Rema views this berakha as a blessing on general health
and the restoration of physical vitality.It is therefore recited after each act of health maintenance (waste
elimination) AS WELL AS EACH MORNING after the "renewal" of awakening.The Peri Megadim adds that even the Rema
would agree that one who has not slept should not recite the berakha without having eliminated
waste.Without sleep or using the
washroom, one has NEITHER incentive for the berakha.This position of the Rema is perhaps the
clearest signal, on the halakhic level, of the berakha's sweeping function.

An
interesting corollary to the Rema's ruling may also stem from a broader view of
the berakha.Several Acharonim are of the opinion
that Asher Yatzar need not be recited
at night after relieving oneself: the morning Asher Yatzar can 'cover' nocturnal
eliminations of waste.The Mishna
Berura himself disagrees with this position and mandates a berakha during the night � despite some
of the technical difficulties posed by the proximity of the washroom or the lack
of proper attire for berakha
recital.Once again, viewing Asher Yatzar as tethered exclusively to
waste disposal would render this opinion almost unacceptable; if a person
relieves waste at 2:00 AM, it seems difficult to allow the berakha to be delayed until
morning.If, however, the berakha addresses health in general, it
MAY be appropriate to delay the berakha until the morning, when a
conscious person attains a better sense of physical wellbeing.

A second
question may surround the type of experience which requires Asher Yatzar.Most Rishonim demand a berakha for both urination and
defecation, though Rabbeinu Tam cites Rabbi Mei'ir, who rules that one should
not recite Asher Yatzar upon the former.This position MAY view the berakha as a specific comment on waste
elimination, and urination may not be "noteworthy" enough to warrant a berakha.

However,
most Rishonim DO require a berakha
for urination, but do not specify the quantity of waste which requires one to
recite it.Should there in fact be
a minimum quantity, or should even trivial amounts require a berakha?The Rosh, in his Responsa (4:1),
does specify that even minor quantities of liquid waste (and of course, by
extension, solid as well) require this berakha.In theory, one may question whether a berakha designed specifically to discuss
waste elimination should be recited even for minimal amounts.If waste elimination is not the SUBJECT
of the berakha, but merely a TRIGGER
for a berakha about general health,
we may better understand the Rosh's position.

This
explanation seems plausible from a logical standpoint, and the Rosh's actual
language may confirm this view.He
claims that even minimal amounts obligate one to recite Asher Yatzar,
since the physiological system has performed its function properly.The Orechot Chayim agrees to the Rosh's
position, but provides a somewhat different formulation.In defending his view, he claims that
even minimal amounts of waste can be DANGEROUS; therefore, their elimination
mandates a berakha.His language certainly suggests that he
views the berakha in a more narrow
way, yet still defends his position to recite a berakha even on minute amounts of
waste.

A
fascinating issue arises from the comments of the Bet Yosef about a seemingly
unrelated issue.The Tur (OC 7)
rules that after defecating, if one intends to immediately study Torah, a berakha of "Al Netilat Yadayim" should be recited
after one washes hands.Since
cleaning hands is necessary to allow him to study Torah, a separate berakha of Al Netilat Yadayim should be
recited.The Bet Yosef claims that
although Al Netilat Yadayim must
precede Torah study, it does not necessarily have to be recited before Asher Yatzar.Since Asher Yatzar addresses waste
elimination, it should be recited IMMEDIATELY after waste disposal and should
not be delayed until after the berakha of Al Netilat Yadayim.These comments about the proximity
between Asher Yatzar and the
elimination of waste (even at the cost of delaying Al Netilat Yadayim) may also stem from a
very narrow definition of the berakha.In many ways, this would be consistent
with the Bet Yosef's position addressed in the previous shiur (regarding a
strict limitation of the berakha's
language to events surrounding excretion).

If aperson relieves himself on multiple
occasions, could one berakha cover
all instances?Ideally, the berakha is recited on each 'visit,' but
if a person forgets the berakha and
subsequently relieves wastes a second time and then recalls the omission, should
Asher Yatzar be recited once or twice?The Orechot Chayim claims that two
distinct berakhot should be recited, "just as someone who forgets a tefilla must compensate by reimbursing a
make-up (tashlumin) tefilla."It would seem that this position sees
the berakha as a response to actual
waste elimination; neglecting the berakha upon a first visit must be
repaired by reciting the berakha
twice.Had the berakha been a more general meditation
on human health, recited upon the INCIDENT of relieving oneself, we might have
allowed a single berakha to suffice
for multiple events. As the berakha does not address each event, but
rather a more general reality which the event emphasizes, we may designatea single berakha for multiple events.

A final
question concerns the timing of the berakha.In his Responsa (Ch.4), the Rosh asserts that Asher Yatzar should be recited
immediately prior to Elokai Neshama,
the blessing that speaks of the miracle of awakening after a night's sleep, so
that Elokai Neshama should be
proximate to a berakha.Since Elokai Neshama does not begin with the
word "Barukh," it is absolutely necessary to append it to a different berakha � which does begin with the word
"Barukh."This placement
assures that Elokai Neshama will be a
"berakha ha-smukha le-chaverta," a subsequent blessing in a series,
and will be covered by the word "Barukh" which opens the initial berakha.The Rosh does not explain why
specifically the berakha of Asher Yatzar is preferred as a prefix to
Elokai Neshama. Many other berakhot could have
preceded Elokai Neshama and given it
the status of berakha ha-smukha
le-chaverta!

If, however,
we view Asher Yatzar as a berakha upon general physical health, we
may appreciate its desired proximity to Elokai Neshama.The latter berakha comments on Hashem's provision
of soul and spirit, while Asher
Yatzar addresses the provision of general physical health and
wellbeing.Conjugating these two
berakhot to solve a halakhic predicament would therefore be thematically
sound.